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In an epistle he calls this a veil. "Therefore, brethren, he says, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is, His flesh." And he calls the passion myrrh; for this is especially offered to the dead; and stacte and cassia, the fragrance from the passion. Ivory palaces, or according to Symmachus and Aquila, ivory temples, the exceedingly beautiful and splendid churches, which rulers and kings have built everywhere on land and sea. Therefore he foretells that the passion will indeed happen according to the body, but it will fill the whole world with fragrance, so that the peoples who were once astray would raise up for him temples adorned in beauty, and shining with royal splendor. And having made the prophecy of the churches, which hold the rank of bridal chambers and nuptial halls, he fittingly foretells also the adornment of the bride, and her beauty, and her lineage, and offers her the appropriate exhortation. "At your right hand stood the queen, clothed in gold-woven garments, adorned with many colors." Through these things, having shown both the richness of the adornment and her supreme honor, both by calling her queen and by her standing at the right hand of so great a king, he introduces and advises what is advantageous. 11. "Hear, O daughter, and see, and incline your ear; forget your own people also, and your father's house." But these things in no way fit the Jews who pride themselves on the piety of their ancestors, on whose account they also enjoyed divine care for a very long time. For he commands the Jews to follow the piety of their fathers, he does not exhort them to forget their fathers; but the Church from the Gentiles had fathers and ancestors who had served idols. Therefore he advises her to leave nothing of her ancestral customs in her memory; and the Holy Spirit calls her daughter, as one who has received spiritual regeneration. And he promises the king's love to her if she keeps his instructions. 12. "And the king will desire your beauty." Then he also teaches her own nature, and the dignity of the king. "For he is your Lord, and you shall worship him. [13] And the daughter of Tyre with gifts." The 80.1196 other three interpreters, then, commanded her to make the obeisance. And indeed Aquila and Theodotion interpreted it: And worship him. But Symmachus: For he is your Lord, and worship him. But the Seventy teach the queen that the bridegroom is not only her Lord, but also of those who still dare to speak against him; so that the daughters of Tyre also bring gifts, and declare their servitude. And through these he hinted at all impiety. For it is customary in Scripture to signify the whole from a part. Thus elsewhere through Lebanon he foretells the entire cessation of superstition. For Lebanon, he says, shall fall with its lofty ones. And in what follows he also mentions more; "The rich among his people shall entreat your face." And the face of the Church is properly the Lord himself; for he is the head of the body; "For He, he says, gave Him to be head over all things to the Church." Then also the priestly order is like a face of the Church, since indeed it is clothed with greater spiritual dignity. And it is possible to see this prophecy also receiving its fulfillment; for those who boast in wealth, and have the distinction of the greatest dignities, honor the so-called face of the Church. And since he said the queen was clothed in gold-woven garments; but simplicity of clothing adorns the athletes of virtue; for which reason they continue to use such things, he explains the richness of the adornment. 14, 15. "All the glory of the king's daughter is within, in golden tassels. Clothed, adorned with many colors." She has, he says, the beauty of virtue within, and shines with the manifold gifts of the Holy Spirit. For since the energies of the divine Spirit are various; for distributions

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Ἐπιστολῇ καταπέτασμα τοῦτο προσαγορεύει. "Ἔχοντες γὰρ, φησὶ, παῤῥησίαν, ἀδελφοὶ, εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι τοῦ Ἰησοῦ, ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ καταπετάσματος αὐ τοῦ, τουτέστι, τῆς σαρκὸς αὑτοῦ." Σμύρναν δὲ καλεῖ τὸ πάθος· νεκροῖς γὰρ αὕτη διαφερόντως προσφέρεται· στακτὴν δὲ καὶ κασσίαν, τὴν ἀπὸ τοῦ πάθους εὐωδίαν. Βάρεις ἐλεφαντίνας, ἢ κατὰ τὸν Σύμμαχον καὶ τὸν Ἀκύλαν, ναοὺς ἐλεφαντί νους, τὰς περικαλλεῖς καὶ λαμπρὰς ἐκκλησίας, ἃς ἄρχοντες καὶ βασιλεῖς πανταχοῦ γῆς καὶ θαλάσσης ἐδείμαντο. Προλέγει τοίνυν, ὅτι τὸ μὲν πάθος κατὰ τὸ σῶμα γενήσεται, εὐωδίας δὲ πᾶσαν τὴν οἰκου μένην ἐμπλήσει, ὡς τοὺς πάλαι πλανωμένους λαοὺς, ἐγεῖραι αὐτῷ εἰς κάλλος ἐξησκημένους ναοὺς, καὶ βασιλικῷ διαλάμποντας κόσμῳ. Τῶν δὲ ἐκκλησιῶν τὴν πρόῤῥησιν ποιησάμενος, αἳ παστάδων καὶ νυμφώνων ἐπέχουσι τάξιν, εἰκότως καὶ τῆς νύμφης προαγορεύει τὸν κόσμον, καὶ τὴν ὥραν, καὶ τὸ γένος, καὶ τὴν ἁρμόττουσαν αὐτῇ προσφέρει παραίνεσιν. "Παρέστη βασίλισσα ἐκ δεξιῶν σου, ἱματισμῷ διαχρύσῳ περιβεβλημένη, πεποικιλ μένη." ∆ιὰ τούτων καὶ τοῦ κόσμου τὴν πολυτέλειαν καὶ τὴν ἄκραν αὐτῆς ὑποδείξας τιμὴν, τῷ τε βασι λίδα καλέσαι, καὶ τῷ στῆναι τοῦ τοσούτου βασιλέως ἐκ δεξιῶν, εἰσηγεῖται καὶ παραινεῖ τὰ συμ φέροντα. ιαʹ. "Ἄκουσον, θύγατερ, καὶ ἴδε, καὶ κλῖνον τὸ οὖς σου· καὶ ἐπιλάθου τοῦ λαοῦ σου, καὶ τοῦ οἴκου τοῦ πατρός σου." Ταῦτα δὲ οὐδαμῶς Ἰουδαίοις ἁρμόττει ἐπ' εὐσεβείᾳ προγόνων σεμνυνομένοις, δι' οὓς καὶ ἐπὶ πλεῖστον τῆς θείας κηδεμονίας ἀπ έλαυσαν. Ἰουδαίοις γὰρ τῇ τῶν πατέρων ἀκολουθεῖν εὐσεβείᾳ κελεύει, οὐκ ἐπιλανθάνεσθαι τῶν πατέρων παρεγγυᾷ· ἡ δὲ ἐξ ἐθνῶν Ἐκκλησία, πατέρας ἔσχε καὶ προγόνους εἰδώλοις δεδουλευκότας. Ταύτην τοιγαροῦν συμβουλεύει μηδὲν τῶν πατρῴων ἐθῶν ἐν τῇ μνήμῃ καταλιπεῖν· καὶ θυγατέρα δὲ αὐτὴν ὀνομάζει τὸ Πνεῦμα τὸ ἅγιον, ὡς τὴν πνευματικὴν ἀναγέννησιν δεξαμένην. Ὑπισχνεῖται δὲ αὐτῇ φυλατ τούσῃ τὰς ὑποθήκας τοῦ βασιλέως τὸν ἔρωτα. ιβʹ. "Καὶ ἐπιθυμήσει ὁ βασιλεὺς τοῦ κάλλους σου." Εἶτα καὶ τὴν αὐτῆς φύσιν, καὶ τὴν τοῦ βασιλέως ἀξίαν διδάσκει. "Ὅτι αὐτός ἐστι Κύριός σου, καὶ προσκυνήσεις αὐτῷ. [ιγʹ] Καὶ θυγάτηρ Τύρου ἐν δώροις." Οἱ 80.1196 μὲν οὖν ἄλλοι τρεῖς ἑρμηνευταὶ αὐτὴν ἐκέλευσαν ποιήσασθαι τὴν προσκύνησιν. Καὶ ὁ μὲν Ἀκύλας καὶ ὁ Θεοδοτίων ἡρμήνευσαν· Καὶ προσκύνησον αὐτῷ. Ὁ δὲ Σύμμαχος· Αὐτὸς γὰρ Κύριός σου, καὶ προσκύνει αὐτόν. Οἱ δὲ Ἑβδομήκοντα τὴν βα σιλίδα διδάσκουσιν, ὅτι οὐκ αὐτῆς ἐστι μόνος Κύ ριος ὁ νυμφίος, ἀλλὰ καὶ τῶν ἔτι ἀντιλέγειν τολ μώντων· ὡς καὶ τῆς Τύρου τὰς θυγατέρας δῶρα προσοῖσαι, καὶ τὴν δουλείαν δηλῶσαι. ∆ιὰ τούτων δὲ πᾶσαν ᾐνίξατο τὴν ἀσέβειαν. Σύνηθες γὰρ τῇ Γραφῇ τὸ πᾶν ἀπὸ μέρους δηλοῦν. Οὕτως ἀλ λαχοῦ διὰ τοῦ Λιβάνου πᾶσαν τῆς δεισιδαιμονίας τὴν παῦλαν προαγορεύει. Ὁ γὰρ Λίβανος, φησὶ, σὺν τοῖς ὑψηλοῖς πεσεῖται. Ἐν δὲ τοῖς ἑξῆς καὶ πλειόνων μέμνηται· "Τὸ πρόσωπόν σου λιτανεύ σουσιν οἱ πλούσιοι τοῦ λαοῦ αὐτοῦ" Πρόσωπον δὲ τῆς Ἐκκλησίας κυρίως μὲν αὐτὸς ὁ ∆εσπό της· κεφαλὴ γάρ ἐστι τοῦ σώματος· "Αὐτὸν γὰρ, φησὶν, ἔδωκε κεφαλὴν ὑπὲρ πάντα τῇ Ἐκ κλησίᾳ." Ἔπειτα δὲ καὶ τὸ ἱερατικὸν τάγμα οἷόν τι πρόσωπον ὑπάρχει τῆς Ἐκκλησίας, ἅτε δὴ πλείονα πνευματικὴν περιβεβλημένον ἀξίαν. Ἔστι δὲ ἰδεῖν καὶ τήνδε τὴν προφητείαν δεξαμένην τὸ πέρας· οἱ γὰρ πλούτῳ κομῶντες, καὶ τῶν μεγίστων ἀξιω μάτων τὴν περιφάνειαν ἔχοντες, τὸ καλούμενον τῆς Ἐκκλησίας γεραίρουσι πρόσωπον. Ἐπειδὰν δὲ ἐν ἱματισμῷ διαχρύσῳ περιβεβλῆσθαι ἔφη τὴν βασι λίδα· εὐτέλεια δὲ περιβολαίων κοσμεῖ τοὺς τῆς ἀρετῆς ἀθλητάς· διὸ δὴ καὶ τοιούτοις κεχρημένοι διατελοῦσιν, ἑρμηνεύει τοῦ κόσμου τὴν πολυτέλειαν. ιδʹ, ιεʹ. "Πᾶσα ἡ δόξα τῆς θυγατρὸς τοῦ βασι λέως ἔσωθεν, ἐν κροσσωτοῖς χρυσοῖς. Περιβεβλη μένη, πεποικιλμένη." Ἔνδοθεν ἔχει, φησὶ, τῆς ἀρετῆς τὴν εὐπρέπειαν, καὶ τοῖς παντοδαποῖς τοῦ ἁγίου Πνεύματος διαλάμπει χαρίσμασιν. Ἐπειδὴ γὰρ διάφοροι τοῦ θείου Πνεύματος αἱ ἐνέργειαι· διαιρέσεις γὰρ